Introductory remarks:
There should not be a chapter break here, for it is a continuation of chapter two. "The interview with Nicodemus is, apart from the important truth which it embodies, and illustration of Christ's knowledge of what was in man (2:25)" (Vincent).
Jesus and Nicodemus
Verse 1, "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews."
LGT "Now there was a man out from the Pharisees, Nicodemus (was) his name, a ruler of the Jews."
"There was a man of the Pharisees,"
The Pharisees made up part of the Sanhedrin Council, they translated the 'Law of Moses' to the people, or were the expounders of the Law. The other part of the council were the Sadducees, the other ruling class of priests who enforced the 'Law.' The Pharisees believed in the resurrection, that is, life after death, but the Sadducees rejected 'life after death.'
"The Pharisees boasted of being the only expounders of the Law, as if they were in possession of the marrow and hidden meaning of Scriptures; and for this reason they called themselves (Perushim). Though the Essenes (A monastic brotherhood of Jews from the 2d century BC to the 2d century AD) led a more austere life, which gained them a high reputation for holiness; yet because, like hermits, they forsook the ordinary life custom of men, the sect of the Pharisees was on that account held in higher estimation. Besides, the Evangelist mentions not only that Nicodemus was of the order of the Pharisees, but that he was one of the rulers of his nation" (John Calvin's Comm. on The Gospel of John).
"Named Nicodemus."
Literally, 'Nicodemus, the name unto him.' The name means conqueror of the people (nika, victory, and damos, people), though some give it a Hebrew derivation meaning innocent blood (Vincent).
"A ruler of the Jews."
As stated above, he was a member of the Sanhedrin Council, of the most dignified of the ruling class.
"Three things are said about him here. The first thing is that he was a man of the Pharisees. That means that he belonged to the best group in Israel. They believed in the inspiration of the Old Testament, they believed in the coming of the Messiah, they believed in miracles, and they believed in the Resurrection. He was a man of the Pharisees, and his name was Nicodemus - we are given his name. And he was a ruler of the Jews. This tells us of the three masks that man wore.
This is a picture of modern man if there ever was one. Nicodemus was a man of the Pharisees when he met with them. When he was in their midst, he was just one of them. He more or less let down his guard. Then, when he went out from the Pharisees and walked down the street, people would see him coming and would step off the sidewalk. He would be wearing his robe and his phylacteries and prayer shawl, and they would say, 'my, that is the ruler, Nicodemus. He's an outstanding man. He's a ruler of the Jews.' So he would adopt an altogether different attitude with them. But his name was Nicodemus, and down underneath these two masks that he wore, he was just plain old Nicky" (T.T. Bible J. Vernon McGee).
Verse 2, "The same came to Jesus by night, and said unto Him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
LGT "This one came to Him by night and said to Him, Rabbi, we know that from God you have come as teacher; for no one is able to do these signs which you are doing, unless the God be with him."
"The same came to Jesus by night."
Literally, 'This one came to Him by night and said to Him." There could be several reasons Nicodemus came at night. John would not have mentioned it if it was not significant. The most logical reason to me is that he simply did not want to be noticed by the ones he ruled over, in case Jesus wasn't who everyone believed He was, that is, a Great teacher sent from God.
"And said unto Him, Rabbi,"
"Technically Jesus was not an acknowledged Rabbi of the schools, but Nicodemus does recognize Him as such and calls Him 'My Master' just as Andrew and John did (1:38)" [Robertson]. The fact that Nicodemus greets the Lord, as Rabbi is proof that it had already spread about that Christ might be the Expected One of Prophecy. This greeting of Rabbi shows that this young important ruler of the Jews, Nicodemus, placed Christ on equal footing with himself.
"We know that thou art a teacher come from God:"
Literally, 'We know that from God you have come as teacher.' Nicodemus uses the plural 'we' including the members of the Sanhedrin, further proof that Christ's reputation was growing. "This is the explanation of Nicodemus for coming to Jesus, obscure Galilean peasant as He seemed, evidence that satisfied one of the leaders in Pharisaism" (Robertson).
"For no man can do these miracles that thou doest, except God be with him."
The Pharisees were well schooled in the 'Law and the Prophets' and that is why Nicodemus is making this statement, he knew that only one sent from God could do the things Christ had already done. Nicodemus wanted to be taught by this Great Teacher.
"He says that we Pharisees have agreed that You are a teacher come from God. I think that he came to talk about the Kingdom of God. The Pharisees wanted to establish the Kingdom and throw off the yoke of Rome, but they had no way of doing it. Here comes this One who is popular - with the multitudes following Him wherever He goes - so the Pharisees want to hitch their little wagon to His star. Since He has come from the country up in Galilee and they think He doesn't know how to deal with these politicians as they do, they want to combine forces. So Nicodemus comes, acknowledging that Jesus is a teacher come from God.
The proof that he points to is the miracles Jesus performed. He had to recognize the miracles. Please notice that no one doubted the miracles of our Lord - not in that day! You've got to be a professor in a seminary today, removed by two thousand years and several thousand miles from the land where it all took place, and then you can doubt the miracles. But you will not find that either the friends of Jesus or His enemies ever doubted His miracles" (T.T. Bible J.Vernon McGee).
Verse 3, "Jesus answered and said unto Him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
LGT "Jesus answered and said to him, Verily, verily, I say to you, except anyone is born again (lit. from the top, anew, from above), he cannot see the Kingdom of God."
"Except a man be born again,"
The word 'again' in NT Greek is 'anothen' which is lit. 'From the top' or above.' The puzzle of Nicodemus in verse four 'born a second time' shows that he took it as meaning 'again' (Robertson). Bruce says that Nicodemus was quite unprepared for words like these introduced as they were by a double 'Verily.' Calvin says, "For when He was about to speak of the most important of all subjects, He found it necessary to awaken the attention of Nicodemus, who might otherwise have passed by this whole discourse in a light manner, merely listening to it as if he were thinking of something else, and without caring much about it." Nicodemus was a ruler of the Jews, and he knew about the 'Messianic Kingdom', and Christ knew he knew about it, and that is why I believe Christ begins with this subject, because Nicodemus only knew about the physical Messianic kingdom, but he didn't know how to enter the Spiritual kingdom of God. It had to be a Spiritual kingdom, where all Israel must be saved, before Christ could reign, and Christ had to die on the cross, and be resurrected before the kingdom of God can become a reality, and this truth is something that is abhorrent to the religious, ruling Jew.
"According to this passage, the incapacity of the unsaved is to a marked degree emphasized by Christ. The kingdom of God is that spiritual realm into which one may only enter by a birth from above, and which, though infinitely real and rich in its essentials, cannot be seen or comprehended by unregenerate men. There is special force in this unqualified assertion by Christ in view of the fact that it was addressed to one of the most faithful and religious men of his day. The truth that the most conscientious of Judaism needed a new birth, which evidently he little understood, should not be overlooked. No discredit is implied respecting the great factors and blessings which Judaism secured; but it is clearly demonstrated here, as everywhere that this truth appears, that a new and marvelous reality is introduced by the death and resurrection of Christ and by the advent of the Holy Spirit. It is in the range of these new and measureless blessings that the inability of the unsaved to 'see the kingdom of God' is demonstrated" (Chafer's Systematic Theology Vol. III pages 215-216).
"He cannot see the kingdom of God."
The Gospel of the Kingdom that was being preached by John the Baptist, Jesus, and then Christ's disciples when they received His 'Great Commission' differs from 'The Gospel of Grace' in that it was a promise to the Jews from God in the OT, and was part of His 'unconditional covenants.' The Jews will return to their land of 'Inheritance' and live there with the Lord for a thousand years after Christ returns. The Jews were looking for Him to set up His Kingdom at this time, and yet, the Cross-would delay it. Chafer writes about Israel's future covenanted kingdom:
"A still greater hope was ever before Israel of a spiritual triumph in their yet future covenanted kingdom. In reference to their estate in that kingdom it is written:
'And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt posses it; and He will do thee good, and multiply thee above thy fathers. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live' (Deut. 30:5-6); 'But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more' (Jer. 31:33-34); 'For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God' (Ezek. 36:24-28); 'And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: for this is My covenant unto them, when I shall take away their sins' (Rom. 11:26-27)" [Chafer's Systematic Theology Vol. III pages 3 & 4].
The Gospel of Grace began at Pentecost and will continue to the rapture of the Church. The Gospel of grace shows no preference to either Jew or Greek, it includes all mankind. The Gospel of Grace is offered to all, and the promise to its recipients is eternal life forever with Christ as their head, and not simply a Kingdom on earth. What is peculiar to both is 'Ye must be born again', which Jesus will soon explain to Nicodemus. When we speak of the age of Grace, between Pentecost and the Rapture, we are speaking of the age in which we now live, and as the apostle Paul wrote in Ephesians 2:8,9; "For by Grace are you saved by Faith, and that not of yourselves, it is the Gift of God, not by works of the flesh, lest any man should boast.' This verse is equivalent to 'You must be born again.' The Jews could not earn the 'Kingdom of God' and we in the age of grace cannot earn heaven. "We who have read the prologue (John 1:1-14) to the Gospel know that those who are born into the divine family, becoming children of God, are those who have received the incarnate Word, believing in His name. But Nicodemus knew nothing of this; hence his bewildered reply" (Bruce).
Verse 4, "Nicodemus saith unto Him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?"
LGT "Nicodemus says to Him, how is it able a man to be born being old? Surely he cannot into the womb of his mother a second time enter and be born?"
"How can a man be born when he is old?"
Robertson writes, 'Nicodemus knew what it was for a proselyte to become a Jew, but he knew nothing of this 'being born again' that Jesus was talking about.' The Jews thought mainly of a physical promised kingdom, and so Nicodemus was also thinking of a physical birth, not Spiritual. Calvin adds: "We wonder, therefore, to find here that Nicodemus stumbles at a straw; for it is a just vengeance of God, that they who think themselves the highest and most excellent teachers, and in whose estimation the ordinary simplicity of doctrine is vile and despicable, stand amazed at small matters."
"Can he enter the second time into his mother's womb, and be born?"
"Nicodemus looks at the subject merely from the physical side. His second time is not the same as Jesus' anew or again. As Godet remarks, 'he does not understand the difference between a second beginning and a different beginning" (Vincent). It is quite amazing how the Lord can make a statement to receive a response from His listeners, and then use it to the advantage of explaining Himself to the fullest.
Verse 5, "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter the kingdom of God."
LGT "Jesus answered, Verily, verily, I say to you, unless any one be born of water and of Spirit, he is not able to enter into the kingdom of the God."
"Except a man be born of water and of the Spirit,"
The first thing I must note on this difficult passage is that in the Greek NT there is no article before Spirit. I have read many interpretations on this verse, and without naming any of the Bible teachers, I will list a few:
Water is referring to water baptism, and the Spirit to 'being born again.' Both are necessary, according to this view.
Water is referring to the sack of fluid that every baby is enveloped in, in the womb; before the actual physical birth, the water breaks, and shortly thereafter the child is born (Which is very logical because of the statement of Nicodemus' in verse four, 'can a man enter the second time into his mothers' womb; where normal births take place).
Water is referring to washing and cleansing that took place when a proselyte was ceremonially welcomed as a Jew.
Water speaks of the Word of God; the Water of the Word (The Truth) presented by a man of God, applied to the heart by the Holy Spirit.
Water simply means physical birth.
Water symbolizes the Spiritual rebirth, as being dead with Christ, buried with Christ, and raised with Christ unto a new life.
I am not listing all these views simply to confuse you, kids; I am only doing it to show that there is no easy way out. The only way I know is to first of all say, I am not sure whether the water-fluid theory that a lot of good honest doctors hold, or whether water is simply a symbol of flesh. I do know that it is not referring to water baptism, for water baptism in the first church wasn't even instituted until after Christ had ascended. The next verse seems to me to be significant in stating 'that which is born of the flesh is flesh, and that which is born of the Spirit is Spirit, distinguishing the two births. Using the context of the entire passage seems to suggest that Christ is telling Nicodemus that being physically born is not enough and that 'You must be born again.' I believe the reason so many people have so many hang-ups on this passage is that they are trying too hard to support their denominational bias. If we approach the Word of God unpolluted with the theories of man, and simply try and understand what the Word is saying, we will have a much easier time understanding God's wonderful grace logic.
"He cannot enter the kingdom of God."
Nicodemus was well read in the OT Scriptures so he was also well aware that the Jews were going to inherit the kingdom of God. In verse three John uses the term 'see the kingdom' and here 'enter the kingdom' which have the same essential meaning of actual participation in the kingdom.
Verse 6, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
LGT "That which has been born of the flesh is flesh, and that which has been born out of the Spirit is spirit."
"That which is born of the flesh is flesh;"
The phrase 'has been born' is 'to gegennemenon' a perfect passive participle, and it means that what has been born flesh continues as flesh in the present. Christ did not die to reclaim the flesh, the flesh will remain with us until we are raptured; in which we will be changed in the twinkling of an eye, or we die and the flesh is buried. The flesh will eventually die, but the spirit is eternal. The contrast is obvious, a person must be born of the flesh to enter this world, and he must be born of the Spirit to enter the kingdom of God.
"And that which is born of the Spirit is spirit."
The same perfect participle 'has been born' is used in this phrase drawing a sharp contrast with the flesh, with one slight variation, Spirit has the article 'the', making it specifically apply to the 'Holy Spirit.' The second spirit does not have the article, so it applies to the essence of the human spirit. Generally in the KJV when the Holy Spirit is assumed the English translators used the Capital 'S' in spirit to signify deity. So that is why it reads, 'And that which is born of the Spirit is spirit.' The flesh will die but every spirit will live eternally, some in heaven, the ones born of 'the Spirit' [Holy Spirit], and some in hell, the ones not born of 'the Spirit.'
Verse 7, "Marvel not that I said unto thee, Ye must be born again."
LGT "Do not begin to wonder because I said to you, It is necessary for you all to be born again."
"Marvel not that I said to thee."
Robertson quotes Bernard and says, 'In John the word wonder, 'thaumazo' usually means 'unintelligent wonder.'
"Ye must be born again."
Notice in my LGT in the first phrase, 'Do not wonder because I said to you', John uses the singular you, 'soi'; in the second phrase, 'It is necessary for you all to be born again.' [The only way I know how to translate the plural 'you' from the Greek to the 'English Language' is to write 'you all'] Now John uses the plural you 'humas', and the reason he does this is that Nicodemus is representing the Pharisee sect, not only by his language, but also by his dress. 'Nicodemus' error in language was the error of his whole class he represented' (Vincent).
Verse 8, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and wither it goeth: so is every one that is born of the Spirit."
LGT "The wind where it wills blows and the voice of it you hear, but you do not know from where it is coming and where it goes: thus is everyone that has been born out of the Spirit."
"The wind bloweth where it listeth,"
The first word to consider in this phrase is the 'wind' (gr. to pneuma). In Greek pneuma means either wind or spirit. The word for 'bloweth' is 'pnei' and wherever it is used in the NT it always is used of the 'wind' (Robertson). So, even though some Bible expositors translate 'wind as spirit' in this verse, it seems logical to keep it as the KJV translators have as 'wind', for the sense of the verse is not changed, even if one is to translate it metaphorically [figuratively] as 'spirit.'
The next word 'listeth' (gr.thelei) is to 'will', so it literally means 'as it wills'; I am sure that is why some Bible expositors translate 'wind' as 'spirit', because they say the wind is neuter and doesn't have a 'will', however, the One who controls the wind, has a will. So you notice in my LGT I have translated this phrase, 'The wind where it wills blows.'
"Where it listeth ('hopou thelei). 'Listeth' is old English for pleaseth or willeth, from the Anglo-Saxon lust, meaning pleasure. Chaucer has the forms leste, lust, and list.
"Strong was the wyn, and wel to drynke us leste (pleases)."
"Canterbury Tales," 752.
"Love if the lust."
"Canterbury Tales," 1152.
"She walketh up and down wher as hire list (wherever she pleases)."
"Canterbury Tales," 1054.
"A wretch by fear, not force, like Hannibal,
Drives back our troops, and conquers as she lists."
Shakespeare, "Henry VI." Pt.I., i., v., 22.
Hence listless is devoid of desire. The statement of Jesus is not meant to be scientifically precise, but is rather thrown into a poetic mould, akin to the familiar expression 'free as the wind.' Compare I Cor. 12:11; 'But one and the same Spirit works all these things, distributing to each one individually just as He wills' (NASB). And for the more prosaic [every day - ordinary as distinguished from poetry] description of the course of the wind, see Eccl. 1:6, 'Blowing toward the south, then turning toward the north, the wind continues swirling along; and on its circular courses the wind returns' (NASB) [Vincent's Word Studies in the NT].
"And thou hearest the sound thereof, but canst tell whence it cometh, and whither it goeth:"
You can tell when the wind is blowing through your natural sense of sight, touch (feel the wind) and hearing. You can see by the clouds and the trees, which way the wind is blowing, and you can hear it blowing in the trees, and whistling down a canyon, but no one can tell where it is coming from or where it is heading. There are a lot of visible effects of the invisible wind.
"So is every one that is born of the Spirit."
Here the Lord is saying that even though we are not able to see the rebirth, it certainly takes place. The Holy Spirit baptizes the believer and enters him or her into the Eternal family, but it is all-invisible to us. There are a lot of books out in the marketplace that speak of our being a new creature in Christ, and how we can show everyone that we are Christian, however most of these books are for money-making, and not disciple-making. All that the Holy Spirit accomplishes in our lives is through Bible study, and is not visible to the world. There is no way you can tell by externals if a person is born-again or not. What is visible to the world, at times, is the result of our applying what we have learned in the Word, however, this is not a sure fire observance, because even the self-righteous put up a form of godliness, but deny the power thereof. It is mostly impossible to tell a work of the flesh and the true product of the Spirit. We should attempt to bury all of our facades and be ourselves, that is, as long as ourselves is pleasing to the Father.
Verse 9, "Nicodemus answered and said unto Him, How can these things be?"
LGT "Nicodemus answered and said to Him, How can these things come to pass."
"How can these things be?"
Nicodemus just will not understand 'this rebirth' Jesus is speaking to him about. "Nicodemus falls back into his 'stupid misunderstanding.' There are none so dull as those who will not see. Preoccupation prevents insight. Literally one must often empty his mind to receive new truth" (Robertson).
Verse 10, "Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?"
LGT "Jesus answered and said to him, You are the teacher of Israel and these things you are not knowing?"
"Art thou a master of Israel,"
Literally, 'You are the teacher of Israel.' Notice there is an article before teacher, which in NT Greek the article marks off a particular kind of teacher.
"The description of Nicodemus as 'the teacher of Israel' implies that he had some standing among the rabbis of his day. He might therefore have been expected to comprehend Jesus' teaching, which was not a complete innovation but was in the Hebrew Scriptures - and not in the prophets only" (The Gospel and Epistles of John, F. F. Bruce).
"A master is more correctly rendered the teacher. Not ironical, but the article marks Nicodemus' official relation to the people, and gives additional force to the contrast in the following words" (Vincent's Word Pictures in The NT).
"And knowest not these things?"
Jesus is not reproving Nicodemus for his overall knowledge of the Jewish Law, but for not perceiving what he is telling him. Bruce points out some of the passages of the OT that Nicodemus should have known, which is the reason for Christ's question here:
"The safe passage of Noah and his family through the flood, to start life anew in a world (Gen. 6:13-19). The redeemed Israelites' crossing the sea of reeds to be a people set apart for God (Ex. 14:15 - 15:21). Naaman the Syrian's 'baptism' in Jordan, whereby 'his flesh was restored like the flesh of a little child, and he was clean' (2 Kings 5:14) - these and other OT incidents were parables of the truth which Jesus was endeavoring to convey to Nicodemus. The Naaman incident in particular was regarded as a precedent for proselyte-baptism. But from none of these Scriptures had Nicodemus learned the lesson that the Jews by natural descent, as well as for proselytes, the life of the age to come and participation in the kingdom of God could be attained only through the gateway of regeneration" (The Gospel and Epistles of John, F. F. Bruce).
"After being told by Jesus and after so propitious (favorable) a start. His Pharisaic theology had made him almost proof against spiritual apprehension. It was outside of his groove (rote, rut, rot, the three terrible r's of mere traditionalism)" [Robertson].
Verse 11, "Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness."
LGT "Verily, verily, I say to you, that which we know (absolutely) we speak, and that which we have seen we witness (testify), and our witness (testimony) you receive not."
"We speak that we do know, and testify that we have seen;"
Here Jesus uses the plural 'we', which the context seems to indicate that it includes Himself along with John the Baptist, and all the prophets and teachers of the OT Scriptures, by types and the inspired Word of God looking forward to the fulfillment of the NT Scriptures, "the OT being the NT concealed, and the NT being the OT revealed;" As my brother Dave often says, 'the OT saints knew as much about Salvation as we in the age of grace know.' One thing is sure, the OT saint knew enough about Salvation to be saved, other wise, they would not be saints. Every believer in the Lord Jesus Christ is a saint, whether in the OT times, or the 'Times of the Gentiles,' or in the ages to come. All you have to do kids is read the book of Hebrews and you will come to the same conclusion. How could Job have made the wonderful revelation, 'I know my Redeemer lives,' if he didn't understand the gospel of grace fully?
"And ye receive not our witness."
This to me is quite conclusive that Christ is including the entire message of Salvation, from Adam on, any one who would testify of the truth of the 'Word of God', that is, whom God had inspired to write about or speak the same salvation.
"Jesus used words which His disciples must often have echoed as He emphasizes that the gospel is no hearsay message but one based on personal experience and testimony. The language of the disciples may be recognized here in the plural 'we' and 'you'. Similar assurance is given to the Christian readers of John's first epistle: 'That which we have seen and heard we proclaim also to you' (I John 1:3). The witness of Jesus is one and the same, whether delivered personally by Himself (cf. verse 32), or in the words of Holy Writ (John 5:39), or in the testimony of His disciples (John 15:27). But no matter which form it took, His witness was all too often refused, whether during His early ministry or in the later ministry of the disciples" (The Gospel and Epistles of John, F. F. Bruce).
Verse 12, "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?"
LGT "If the things earthly or terrestrial I told to you and you do not believe, how if I speak to you of the heavenly (spiritual) things will you believe?"
"If I have told you earthly things, and ye believe not."
The Greek word for 'earthly' or 'terrestrial' is made of two compound words, 'epi', upon, and 'geia', earth. So Jesus is talking about things that are happening on the earth. The earthly things Jesus is talking about is 'that which is born of the flesh is flesh', in verse six, and 'The wind blows where it wills,' in verse eight.' Jesus uses earthly phenomenon to describe the heavenly mysteries; Calvin says, 'For Christ's ordinary method of teaching - that is, a popular simplicity of style - is here contrasted with pompous high-sounding phrases to which ambitious men are too strongly addicted.'
"Not worldly affairs, nor things sinful, but, on the contrary, 'those facts and phenomena of the higher life as a class, which have their seat and manifestation on earth; which belong in their realization to our present existence; which are seen in their consequences, like the issues of birth; which are sensible in their effects, like the action of the wind; which are a beginning and a prophecy, and not a fulfillment" (Westcot, quoted by 'Vincent').
"How shall ye believe, if I tell you of heavenly things?"
Jesus is making a contrast in this verse between the things that are common to earth, and the deep Spiritual things that only He could reveal.
Verse 13, "And no man hath ascended up to heaven, but He that came down from heaven, even the Son of man which is in heaven."
LGT "And no one has gone up into the heaven (abode of God) except the One out of the heaven came down, the Son of man."
"And no man hath ascended up to heaven,"
In this first phrase, if you notice in my LGT, the article precedes heaven, and this particularizes the heaven, which is not 'terrestrial' but specifically 'God's abode'. No man has ascended into heaven at the time Christ was speaking, because all the departed saints went into 'Paradise' (see Luke sixteen where the poor man was in Abraham's Bosom in Paradise), which Christ took with Him (He led captivity captive, Eph. 4:8) at His ascension.
"This is the answer to those today who feel Elijah and Enoch went to heaven when they were translated (they did not taste physical death). I don't think so because up to this point the Lord Jesus says that no man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven. In other words, He is saying that He is the only One who can speak about heaven because He is the only One who has descended up to heaven. Now it is true that there are a host of folk who have gone to heaven after Christ, but in the OT, when a saint of God died, one of God's own, he went to a place that is called Paradise or Abraham's Bosom - our Lord called it that (see Luke 16:22). It was not until after Christ died and ascended to heaven and led captivity captive that He took those who were in Paradise into the presence of God in heaven. Since then, for the child of God, it has always been absent from the body present with the Lord' (II Cor. 5:8). But when Jesus was here, no man had ascended to heaven" (T. T. B. J. Vernon McGee).
"But He that came down from heaven, even the Son of man."
Here Christ is speaking of His incarnation. Christ is saying He is the only One who can speak of these Spiritual mysteries, for He is the only One who has experienced them.
"The incarnation of the pre-existent Son of God who was in heaven before He came down and so knows what He is talking about 'the heavenly things.' There is no allusion to the Ascension, which came later. This high conception of Christ runs all through the Gospel and is often in Christ's own words as here" (WPNT Robertson).
"Which is in heaven."
This last phrase is not in my Greek NT (if you notice my LGT). Robertson says, 'this phrase is added by some manuscripts, and if genuine, would merely emphasize the timeless existence of God's Son who is in heaven even while on earth. Probably a gloss. 'But the Son of man' is genuine. He is the One who has come down out of heaven." If the phrase is genuine, 'which is in heaven' I believe Calvin has nailed it down perfectly; "On account of the unity of the Person of Christ, that what properly belongs to one nature is applied to another, we ought not to seek any other solution. Christ, therefore, who is in heaven, hath clothed Himself with our flesh, that, by stretching out His brotherly hand to us, He may raise us to heaven along with Him."
Verse 14, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:"
LGT "And just as Moses lifted up the serpent (artificial serpent-AGL) in the wilderness, even so it is necessary the Son of man be lifted up."
"And as Moses lifted up the serpent in the wilderness,"
In order to understand this phrase we need to refer to Numbers 21:6-9: "And the Lord sent fiery serpents among the people and they bit the people, so that many people of Israel died. So the people came to Moses and said, 'We have sinned, because we have spoken against the Lord and you: intercede with the Lord, that He may remove the serpents from us.' And Moses interceded for the people. Then the Lord said to Moses, 'Make a fiery serpent, and set it on a standard; and it shall come about that everyone who is bitten, when he looks at it, he will live.' And Moses made a bronze serpent and set it on the standard and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived." There was no healing in the bronze serpent itself; the healing was in the obedience of the people following the command of Moses, so it was their faith that healed them; so it is with the Cross of Christ, we are saved by faith in the finished work of Christ on the Cross.
"Even so must the Son of man be lifted up."
Jesus is drawing an illustration from the OT because He is sure that Nicodemus was well aware of the narrative in Numbers. The parallel between the 'bronze serpent' of Moses and the 'Cross of Christ' is obvious. Christ must necessarily be lifted up on the Cross and pay the price for our sins with His own body that we may have eternal life by accepting the price He paid, that he is our Savior. The disobedient children of Israel had to look up at the brazen serpent for physical life, and were saved from death by faith, in following Moses' command.
Verse 15, "That whosoever believeth in Him should not perish, but have eternal life."
LGT "In order that all who believe May in Him have life eternal."
Verse fifteen ends Christ's conversation with Nicodemus. The phrase, "Should not perish" is not in the best manuscripts. All who believe in Christ will have eternal life beginning the moment they Believe; eternal life doesn't begin after one dies, it begins immediately. Robertson says, 'The interview with Nicodemus apparently closes with verse 15. In verses 16 to 21 we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the prologue (verse 19 and 1:9-11). 'Only begotten' does not occur elsewhere in the words of Jesus, but in 1:14, 18; I John 4:9. John often puts in explanatory comments (1:16-18; 12:37-41)".
"The interview with Nicodemus closes with verse 15; and the succeeding words are John's. This appears from the following facts:1. The past tense loved and gave, in verse 16, better suit the latter point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (1:16-18; 12:37-41), and to do so abruptly. 3. Verse 19 is in the same line of thought with 1:9-11 in the prologue; and the tone of that verse is historic, carrying the same sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our lord, but by John (1:12; 2:23; I John 5:13). 5. The phrase only-begotten Son is not elsewhere used by Jesus of Himself, but in every case by the evangelist (1:14, 18; I John 4:9). 6. The phrase to do truth (verse 21) occurs elsewhere only in I John 1:6" (Vincent's Word Pictures in The NT).
Verse 16, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not Perish, but have everlasting life."
LGT "For so loved God the world, so that the Son the only begotten he gave, in order that everyone who believes in Him may not be destroyed but may have life eternal."
"For God so loved the world."
This verse is called in the 'Anglican Liturgy the 'Comfortable Word' and by others 'The Little Gospel', while not quoted by Christ Himself, it is His mission' (Robertson).
The word 'loved' is 'egapesen' a first aorist indicative 'agapao' used for the highest form of love commonly referred to as divine love as distinguished from other forms of love such as 'eros' sexual love, and 'philo' brotherly love. 'The world', 'ton kosmon', is the object of the finite verb 'loved', and with the article it is specific in its nature, so it could only be referring to all mankind, as objects of God's divine love. There are some liberal theologians that believe that because God loved the world all will eventually be saved, (even the earth itself) and that the world is becoming a virtual 'Paradise'; these deliberately uniformed theologians believe that the 'Kingdom of God' is at the present being formed; that is why we have so many people running around trying to save this 'Mother Earth' and brainwashing the little children in thinking that this earth is going to last forever. Any scientist of worth will tell you that the earth is running out of energy, not gaining energy. The answer to these liberal theologians is that God does not save by His love He saves by His grace (Eph. 2:8,9). The fact stated 'God so loved' is the universal scope of His love and the world is the reason He saves, not the actual saving. Christ died on the Cross to pay for the sins of the whole world (Propitiation I John 2:2) making the world 'redeemable, and By His death we are 'forgiven, redeemed, reconciled, regenerated, and justified', and by His resurrection 'glorified, preserved and sanctified.' No one has ever been saved by God's love alone, for unless a person believes in Christ, they will all likewise perish. "God so loved the world as His creation, apart from the satanic institutions of this world; but He loves the believer as His Personal children, His divine Family, and yet warns them in I John 2:15-16, not to love the evil institutions of this world" (chafer). To think God could not love the world in a general way is to not understand His motive in sending His only begotten Son. To believe otherwise is to agree with the predestinarians.
"That He gave His only begotten Son,"
"That He gave" is the practical result of His loving the world. "The word gave in this context is with the idea as a sacrifice, not that God merely sent Christ into the world" (Vincent). Christ was the antitype (fulfillment) of all the sacrifices ever offered in the OT from Adam on. The 'only begotten' is 'mono geneis' meaning 'only born' distinguishing Christ's deity, and also distinguishing Christ from the rest of His born-again family; Christ is the 'only Son, God's well beloved Son'. In my LGT the phrase is literally, 'The Son the only begotten', which is clearly stating the humanity of Christ, and is followed by the purpose for His giving of His only Son.
"That whosoever believeth in Him should not perish,"
The first word in this phrase is the all important 'whosoever'; the Greek word 'pas' meaning 'all', and in the context it means 'whosoever' or 'everyone' followed by ('ho pisteuo eis auton') 'who believe in Him'. To me it reads 'that Don Graves believes in Christ, and Don will not perish.' The next word of equal importance is 'perish' from the Greek word 'apolatai' which has two meanings, 1) to be deprived of and 2) to be utterly destroyed; either of these definitions work, that is, 'to be deprived of eternal life', and 'to be utterly destroyed in hell for eternity.' The contrast to perish is everlasting life.
"But have everlasting life."
To have everlasting life is beyond human comprehension. The opposite of spending eternity in hell is spending eternity in heaven. There are those who teach that one can lose their salvation by stop believing in Christ. But to have eternal life is a definite possession. When mom and I were first married, when Richie, Brenda and Susie, were little ones, we were members of a small IFCA church in Pico Rivera, California. The preacher 'Claude Parkhill' used to put this phrase in 'have eternal life' in a rational perspective by saying, 'how is it possible to have eternal life, that is life that never ends at one moment, and then the next moment not have eternal life'? To believe in Christ, that is to put your trust in Him, you possess eternal life, and to reject Christ, that is, not to possess Him, is eternal death, or dying. To believe is from the Greek word 'peithos' meaning to be convinced of in the passive voice and to put your trust in the active voice. So you see kids, first the Holy Spirit by the Word of God convinces you of the truth that Christ died for you, and then actively you put your trust in Christ by believing what the Word of God has convinced you of concerning Christ's death, burial, and resurrection.
Verse 17, "For God sent not His Son into the world to condemn the world; but that the world through Him might be saved."
LGT "For God sent not the Son into the world in order that He might judge the world, But in order that the world might be saved through Him."
"For God sent not His Son into the world"
The Greek word for sent is 'apesteilen' from 'apestelo' meaning 'apostle' or sent from God. I like the definition 'sent from God with a mission'. Although Jesus will judge the world in the future, God had another mission for His only begotten Son. The term sent is used instead of 'gave' because it has in it a 'sacrificial commission' (Vincent). The best text read "the Son' rather than 'His Son.' It has already been established that Christ was the only begotten Son, and the use of the article plainly points this out.
"To condemn the world"
"The Greek word for 'judge' is 'krina' a present active subjunctive 'krino' meaning 'to pick out, select, approve, separate condemn, used so often and in so many varying contexts in the NT" (Robertson). The contrast between this phrase and the next clearly indicates that eternal condemnation is the result of Christ's judging (separating) is here meant.
"But that the world through Him might be saved."
The conjunction used to begin this phrase is 'alla', and is distinguished from the normal coordinating conjunctions in that it is used to introduce a sentence with keenness and emphasis. The 'world' is still used in context as all human beings, and not the evil Satanic system also called 'world, and worldly.' The word 'saved' is 'sothei' an aorist passive subjunctive of 'sozo' meaning 'to deliver.' Often in the Scriptures the term 'salvation is used for physical illness deliverance or from danger.' However, as you can plainly see from the contexts it is deliverance from eternal judgment a separating of the 'sheep from the goats'. The words 'might be saved' is emphasizing the word all and not the word saved.'
Verse 18, "He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God."
LGT "The one believing in Him is not judged: but the one not believing already is judged, because he has not believed in the name of the only begotten Son of God."
In this verse John is repeating what he has already taught about the Savior. Everyone who puts their trust in Christ as Savior will never be condemned, but those who do not put their trust in Christ have judged themselves, they have already condemned themselves; in other words, 'they self destruct.'
"We see here in verses 17 and 18 that, when Jesus came the first time, He was not a judge. He made that very clear to the man who wanted Him to give a judgment between himself and his brother. He said, ' Man, who made me a judge or a divider over you?' (Luke 12:14). He didn't come as a judge the first time. He came as the Savior. He will come the next time as the judge. But now He says that God didn't send Him into the world to condemn the world, but that the world through Him might be saved. Whoever does not believe in Him is condemned. Friend, if you don't believe, you are already condemned. Why? Because 'he hath not believed in the name of the only begotten Son of God.' That wonderful name is Jesus - His name is Jesus because He is the Savior of the world. Anyone who will believe in that name is no longer under condemnation but has everlasting life.
In Christ there is no condemnation. Those who are not in Christ are already condemned. There are a great many who feel that the world is on trial today. It is not. The world is lost. You and I live in a lost world, and we'll not wait until the final judgment to see that we are lost. Our position is something like a man in prison being asked whether or not he will accept a pardon. That is the gospel. It is not telling a man he is on trial. He is already condemned. He is already in prison waiting execution. But the gospel tells him a pardon is offered to him. The point is will you accept the pardon? How wonderfully clear that is. The gospel is to save those who are already lost" (T.T. B. J. Vernon McGee).
Verse 19, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."
LGT "And this is the judgment that the light has come into the world and the men loved the darkness rather than the light; for were their works evil."
"And this is the condemnation, "
This is a declarative statement that the light reveals the judgment. This light 'Jesus Christ' reveals the judgment so that men are liable for their own unbelief, and they will have no one to blame for their judgment but themselves.
"That light is come into the world,"
Jesus is the light of the world. 'Light is come' (phos eleleuthen) is a second perfect active indicative of 'erchomi' coming (Robertson). Two points are to be made regarding the use of the perfect tense and the article in this phrase. First, remember when the perfect tense is used the completed result of the verb continues on into the future; in other words, the light has come into the world and is still shining. Second, the use of the article with 'light' distinguishes this light as a specific light, that is, Jesus Christ.
"And men loved darkness rather than light,"
Robertson says, "Darkness" is common in John as a metaphor [figurative language] for the state of sinners (8:12; 12:35, 46; I John 2:8, 9, 11). Jesus Himself is the only moral and spiritual light of the world (8:12) as He dared claim to His enemies. The pathos (pity) of it all is that men fall in love with the darkness of sin and rebel against the light like denizens (inhabitants) of the underworld, 'for their works were evil (ponera)' [from which we get our English word 'pornography]. When the light appears, they scatter to their holes and dens. The word 'men' in this phrase is reference to a particular class of men by the use of the article before 'men' (see my LGT).
Just yesterday I had a truck stolen that was driven by my plastering superintendent, Manny. He had the truck parked in his driveway warming up, while he was inside getting a cup of coffee, and guess what, you guessed it! It was early in the morning and it was dark. Thieves prowl at night so their actions, in their dwarfed minds, might go un-noticed. Light drives away darkness, so men hate the light.
"Because their deeds were evil."
This class of men, the unsaved, loves the darkness because in the darkness they are in their element. "Their deeds are 'evil' gr. poneros' is used of the deeds of the world by Jesus (7:7)" [Robertson]. "The verb 'were' is an imperfect tense marking it out as continually" [Vincent].
Verse 20, "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."
LGT "For every one who practices evil things abhors the light and is not coming to the light, in order that their works may not be exposed."
"For every one that doeth evil hateth the light."
The phrase 'doeth evil' is 'prasson phaula' (practice evil) a 'present participle indicating habit and general tendency' (Vincent). We covered this aspect of sin in the first epistle of John, where it is taught that the unbeliever's sin is one of habit as a pursuit to do evil, as a way of life, whereas a believer, a family member, sins as a son or daughter against their Father (God). The believer may go to the Father and confess his or her sin, and be forgiven and restored to fellowship in the family, however, the unbeliever has no God to hear him, outside of the sinner's prayer. The phrase 'hateth the light' could read 'abhors the light' (AGL).
"Neither cometh to the light, lest his deeds should be reproved."
The evildoer does not come to the light 1) because he hates it, and 2) because the light exposes his deeds. The Greek word for 'reproved' is 'elegchthei' is a first aorist passive subjunctive meaning to lay bare, convict, or to expose (AGL). The second point that the light exposes all sin for what it is, the evildoer for fear of being corrected, hates point one, the light. Robertson says, 'To escape this unpleasant process the evil man cuts out Christ.'
Verse 21, "But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God."
LGT "But the one doing the truth is coming to the light, in order that his works might be manifest because in God are they produced.'
"But he that doeth truth cometh to the light."
The first word 'but' is a contrast to the last verse. The evil man hates the light; the believer loves the light. The evil man avoids the light because he doesn't want his deeds exposed; the lover of truth is drawn to the light in order that he might manifest the light. The light repels the evil man, while it attracts the believer, the doer of truth. Another contrast I find is in the use of the two Greek words for 'doing evil' and 'doing the truth'; in verse 20, the Greek word for doing evil is 'prasso' which means to practice habitually; in this verse the Greek word for doing truth is 'poion' meaning to be 'devoted to, follow.'
"That his deeds may be manifest."
The believer's love of the light is shown by the fact that he comes to it. The reason a believer would want his deeds manifest, is God produces them (the Holy Spirit).
"That they are wrought in God."
"The word 'wrought' is 'eirgasmena' perfect passive indicative of 'ergazomai' meaning they have been wrought in and by the power of God and remain. The believer does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on" (Robertson). The perfect tense indicates that what has been wrought in the past continues on completed. Every good work that a believer does is 'the fruit of the Spirit'. Even our good works we will not be able to take credit for, but we will be rewarded for them.
Jesus and John the Baptist
Verse 22, "After these things came Jesus and His disciples into the land of Judaea; and there He tarried with them, and baptized."
LGT "After these things came Jesus and His disciples into the Judaean land and there He spent time with His disciples and He was baptizing."
"After these things"
There is a break in verse 15 where Jesus breaks off His dialogue with Nicodemus, and the apostle John explains in verses 16-21 the truth Jesus had taught him, indicated by the use of the past tense. A new discourse begins in verse 22.
"Came Jesus and His disciples into the land of Judaea; and tarried with them, and baptized."
"Into the country district outside Jerusalem (Robertson).
Verse 23, "And John also was baptizing in Aenon near Salim, because there was much water there: and they came, and were baptized."
LGT "And John was also baptizing in Aenon near of the Salim, because there was much water, and they were coming and were being baptized."
"And John also was baptizing"
Baptizing is in the imperfect tense signifying that it was a continuous action that was happening simultaneously with the ministry of Christ. "There was no real rivalry except in the minds of the people" (Robertson).
"In Aenon near Salim, because there was much water there:"
"It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountain, eyes)" [Robertson]. I am looking at a map of the entire region and it looks as if it is half way between the Sea of Galilee and the Dead Sea.
"And they came, and were baptized."
The word 'baptized' is also in the imperfect tense, which means that they kept coming to be baptized. In this verse both times the word 'Baptized' is in the imperfect tense. The first time it is in the 'middle imperfect' and the second time 'passive imperfect', "graphically picturing the long procession of pilgrims who came to John for baptism" (Robertson).
Verse 24, "For John was not yet cast into prison."
LGT "For John was not yet cast in the prison.'
"At this time, John was still able to preach ' the kingdom of heaven is at hand' (Matt. 3:2). It was after the Lord's temptation that John was cast into prison" (McGee). The reason that John was cast into prison is given in Luke 3:19,20; "But when Herod the tetrarch was reproved by him (John the Baptist) on account of Herodias, his brother's wife, and on account of all the wicked things which Herod had done, he added this also to them all, that he locked John up in prison"(NASV).
Verse 25, "Then there arose a question between some of John's disciples and the Jews about purifying."
LGT "Therefore came a dispute or debate (a process of inquiry) out from the disciples of John with a Jew concerning purifying."
"Then there arose a question"
The particle 'then' is not of time but of consequence, (Vincent); so I rendered it in my LGT 'therefore,' in connection to Jesus and John baptizing, in verse 23. The Greek word for 'question' is 'zetesis' meaning a 'dispute, debate, or controversy.' Robertson defines it a 'meticulous dispute' (I Tim. 6:4). Originally the word meant 'to seek after.'
"Between some of John's disciples and the Jews"
The word 'between is 'ek' meaning 'proceeding from', and is literally 'on the part of'; "The Greek distinctly states that the question was raised by the disciples of the Baptist" (Vincent). The disciples, who are new in the faith and are completely uninformed at what they are about to debate, begin this debate. McGee thinks that the debate started by the disciples of John is motivated to instigate a jealousy between John and Jesus, because they were both baptizing; we will see in the next few verses John taking control of the situation. I remember an old saying, 'a little knowledge is a dangerous thing'. Whenever a person speaks about something of which they are not informed; embarrassment may result. It seems that the ones who speak the loudest and longest are the ones who are the least informed, because they are generally motivated by emotions not intellect.
"Not without a good reason does the Evangelist (The Apostle John) relate that a question arose from the disciples of John; for just in proportion as they were ill informed about doctrine, they are so much the more eager to enter into debate, as ignorance is always bold and presumptuous. If others had attacked them, they might have been excused; but when they themselves, though unfit to maintain the contest, voluntarily provoke the Jews, it is a rash and foolish proceeding. Now the words mean, that 'the question was raised by them;' and not only were they to blame for taking up a matter which they did not understand, and speaking about it rashly and beyond the measure of their knowledge; but another fault - not less than the former - was, that they did not so much intend to maintain the lawfulness of Baptism as to defend the cause of their master, that his authority remain unimpaired. In both respects, they deserved reproof, because, not understanding what was the real nature of Baptism, they expose the holy ordinance of God to ridicule, and because, by sinful ambition (jealousy), they undertake to defend the cause of their master against Christ" (John Calvin's Comm. on The Gospel of John).
Modern day disciples of John are still Baptizing this same purifying Baptism because they are ill informed; Calvin himself teaches that Baptism is a sacrament to be perpetuated until Christ returns. It is my opinion, along with the 'Congregationalists and Irvingites' of old, that Spirit Baptism took the place of symbolic water baptism; I do not agree with most of the other doctrines of these two sects, because they did not strictly adhere to the Scriptures. I do believe, however, that the sacraments as taught by both the Roman Catholic and protestant Churches is wrong based on the fact that we don't need symbols, while we possess the 'the complete infallible Word of God'.
"About purifying."
A Jew asks a question of the disciples about this baptism of John, because he didn't understand it in connection with all the 'purifying and ritual cleansings' that the Jews were accustomed. Instead of asking John the Baptist first, they engage themselves in a debate with this Jew, and cause more confusion than there was at the beginning. Vincent says the debate was 'not about the familiar ceremonial purifications, but as whether the baptism of Jesus or of John had the greater purifying power'. F.F. Bruce has explained the purifying practices of the Jews, and I think it good to quote it in its entirety:
"The dispute probably concerned the relation of the baptismal ministries of John and Jesus to 'the Jews' purificatory practice alluded to in John 2:6, but it served to foster some disquiet in the minds of John's disciples about what seemed to them to be a competitive ministry carried on by Jesus. The study of the Qumran texts (Dead Sea Scrolls) during the past thirty years has thrown new light on the practice of ceremonial purifications in various Jewish communities about that time. What Josephus says about John's baptism has probably more relevance to some of those other purifications: 'he taught that baptism would appear acceptable in God's sight if people underwent not to procure pardon for certain sins but with a view to bodily cleansing when once the soul had been cleansed by righteousness'. This is a quote from Josephus Antiquities 18:117, Quote:
"The Essenes [a monastic brotherhood of Jews in the first and second century AD], according to Josephus, took a purifying bath in cold water each day before their midday meal (Jewish War 1:29). There were people known to rabbinical tradition as 'morning bathers' because they practiced a ritual washing at dawn before they took the name of God on their lips, thus exceeding the righteousness of the scribes and Pharisees, with whom they engaged in controversy (Tosefta, tractate Yadayim 2:20). They may have been akin to the 'daily bathers' (hemerobaptistai) mentioned by Epiphanius (Recapitulation 17). In addition to such (possibly competing) communities we may recall the hermit Bannus, who 'bathed in cold water day and night, with a view to purity', and to whom the young Josephus attached himself for a time (Josephus Life 11)" [The Gospel of John F.F. Bruce].
Calvin adds, "The question was about purifying; for the Jews had various baptisms and washings enjoined by the law; and not satisfied with those which God had appointed, they carefully observed others which had been handed down from their ancestors. When they find that, in addition to so great a number and variety of purifyings, a new method of purifying is introduced by Christ and by John, they look upon it as absurd'.
Verse 26, "And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to Him."
LGT "And they came to the John and said to him, Rabbi, He who was with you beyond the Jordan, whom you have born witness, behold He is baptizing and all (men) are coming to Him."
"Rabbi, He that was with thee beyond Jordan, to whom thou barest witness,"
These disciples of John are beginning to make their case against Jesus who seems, in their minds, to be taking away John's authority or honor; it will be interesting to see how John handles their immaturity. Robertson says, 'These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity'.
Behold, the same baptizeth, and all men come to Him."
These disciples are noting to John that Jesus' popularity is gaining while their master John's is dwindling. Robertson notes on this passage, "What a life-like picture of ministerial jealousy in all ages." This is particularly noticeable in the sixteenth century when Luther would not speak to Zwingli because Zwingli taught that un-baptized infants went to heaven and not to purgatory, if they died in infancy, and that the 'Lord's Supper' was strictly symbolical; Luther believed in 'consubstantiation', that is, the 'Blood and Body of Christ' was present 'ubiquitously' in the elements. Luther also had a falling out with John Calvin on the Lord's Supper, and Predestination. It is even more obvious today because of the tremendous amount of denominationalism. Of course if everyone believed as I do, they would all be happy.
Verse 27, "John answered and said, A man can receive nothing, except it be given him from heaven."
LGT "John answered and said, a man is not able to receive a thing unless it have been given to him from heaven."
John begins now to show his unselfish attitude; McGee says 'there's not a jealous bone in John the Baptists body. He begins by declaring that whatever he has, it has been given him from God. John the Baptist was the last of the OT prophets, and soon he would disappear off the scene.
Verse 28, "Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him."
LGT "You yourselves bear witness to me that I said [that] I am not the Christ, but that I am sent before Him."
John is stating it very simply that as He stated in chapter one verse twenty "I am not the Christ." He said it before and now he is saying it again, 'I am sent by God to announce to the world 'Behold the Lamb of God that takes away the sin of the world."
Verse 29, "He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled."
LGT "The one having the bride is (the) bridegroom: but the friend of the bridegroom which stands and hears him with joy rejoices because of the voice of the bridegroom; this therefore is the joy which is mine is fulfilled."
God had given John grace, and he knew too well that he had it. John uses an illustration of the Jewish wedding in order to have them understand his position.
"But the friend of the bridegroom, which standeth and heareth him,"
This verse is prophetic in the sense that Christ is building His church, and the Baptist is not part of the church. John is getting ready to depart from the scene. John is saying that Christ is the bridegroom and the church is the bride; John is the friend of the bridegroom who was sent to announce His arrival, and then his mission was over. These disciples were trying to stir up a rivalry between John and Jesus, but as we will soon see, it will not work, John rejoices at the ministry of Jesus.
"The friend of the bridegroom, or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See Matt. 9:15, where the phrase children of the bride chamber is used. (See on Mark 2:19). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride's good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Ex. 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty Himself took the cup of blessing and spoke the benediction, The Baptist represents himself as standing in the same relation to Jesus" (Vincent's Word Studies in The NT).
"Rejoices greatly because of the bridegrooms voice:"
John was sent to witness of the coming of the Lord, and all he could do was rejoice at the news the disciples had brought him. Instead of becoming jealous, he rejoiced at the sound of Christ's voice. Bruce writes: "John betrays no sense of envy or rivalry. It is not easy to see another's influence growing at the expense of one's own; it is even less easy to rejoice at the sight. But John found his joy complete by the news which the disciples brought; and John manifested a generous share of this rare grace".
'It takes more grace than I can tell
To play the second fiddle well' -
"This my joy therefore is fulfilled."
John is now completely satisfied that the One whom he came to announce was attracting great crowds. John was commissioned to announce the only celebrity this universe has ever known. The star has arrived and John's mission is complete. John's cup of joy was filled to the brim. The Greek word for 'fulfilled' is 'pleroo' meaning to be filled full.
Verse 30, "He must increase, but I must decrease."
LGT "Him it is necessary to be increasing, but me to be decreasing."
Both words in this verse 'increase' (an active infinitive) and 'decrease' (a passive infinitive) suggesting that Christ must go on 'increasing' and John must go on 'decreasing' Robertson'. 'These last words of John the Baptist are the fullness of religious sacrifice and fitly close his work' (Wescot - quoted by Robertson).
"One cannot escape the tremendous force of this, friend. John the Baptist is the last of the OT prophets. He is actually not in the church. He makes it clear here. 'He that hath the bride.' Who is the bride? The church. 'He that hath the bride is the bridegroom'. Then who is John? He is the friend of the bridegroom. He will be present at the marriage supper of the Lamb, but he is not a part of the church by any means. He is the last of the OT prophets who walks out of the OT into the pages of the NT to announce the coming of the Messiah.
'A man can receive nothing, except it be given him from heaven'. Again and again this truth will come out. Jesus said, 'No man can come unto Me, except it were given unto him of my Father' (John 6:65). How tremendous these statements are! And then John says that Christ must increase but that John must decrease. His ministry is now coming to an end" (T.T. B. J. Vernon McGee).
He Who Comes From Heaven
Verse 31, "He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven is above all."
LGT "The One coming from above is above all: The one who is out of the earth is out of the earth and is speaking out of the earth. The One who is coming out of heaven [is above all]".
"He that cometh from above is above all:"
The conversation of John the Baptist is over, and now we switch back to the narrative of the apostle John. In verses 31-36 John adds his meditations on the words of John the Baptist. It is because the incarnate Word 'comes from above' and 'is above all' that 'He must grow Greater' while John and everyone else 'must grow less' (Bruce).
"He that is of the earth is earthly and is speaking of the earth:"
Notice John uses the term earth 'ges' and not world 'cosmos'. There is a difference between being earthly and being worldly. John is simply saying that the only thing earthlings can talk about is earth. Christ is from above - pre-incarnate - and is able to speak of heavenly things. We speak from an earthly source; Christ speaks from a heavenly source from actual experience in the heavenly sphere.
"He that cometh from heaven is above all."
'Is above all' in my LGT is bracketed because it was added: Westcot says that it should be read with verse 32 without the addition, 'is above all.'
Verse 32, "And what He hath seen and heard, that He testifieth; and no man receiveth His testimony."
LGT "That which He has seen and heard of this He is testifying, and His testimony no one is receiving."
"And what He hath seen and heard, that he testifieth."
Jesus Christ could only reveal the truth as the Father intended. His testimony is reliable but as we know it must be 'spiritually discerned' in order to be believed. The vast majority of the crowd will not believe.
"And no man receiveth His testimony."
It is amusing to see the gullibility of human nature that are ready to receive the testimony of earthly man and reject the testimony of the heaven sent Christ. I believe that it wasn't until after the cross that men began to comprehend the full value of what Christ was testifying. The Greek word for 'receives' is 'lambanei' which has the idea of retaining what has been taken or received (Vincent). So by not receiving of what Christ is testifying, they not only miss out on not receiving the truth, but it is also, therefore, impossible to retain the truth.
Verse 33, "He that hath received His testimony hath set to his seal that God is true."
LGT "The one receiving His testimony acknowledges that the God is true (genuine)."
"He that hath received His testimony"
The one accepts the witness of Jesus attests that Jesus speaks the message of God (Robertson). The statement at the end of verse 32 is not an absolute, for here John makes a qualification in the statement 'he that hath received His testimony.'
"Hath set to his seal that God is true."
To set the seal is old English for 'to attest to or affirm'; the Greek word for this phrase is 'esphragesin' and the meaning is to 'acknowledge' or 'affirm' (AGL). I chose the word 'acknowledge' for my LGT.
Verse 34, "For He whom God sent speaketh the words of God: for God giveth not the Spirit by measure unto Him."
LGT "For whom God sent He speaks the Words of God, for not out of a measure is He giving the Spirit."
"For He whom God sent speaketh the words of God."
God sent many messengers into the world with a message, including John the Baptist, but here Christ is sent, and not just with a single message, but also with the complete message. "For God sent not His Son into the world to condemn the world; but that the world through Him might be saved."
"For God giveth not the Spirit by measure unto Him."
"That is, God has put no limit to the Spirit's relation to the Son. God has given the Holy Spirit in His fullness to Christ and to no one else" (Robertson). When the Holy Spirit came on Christ at His baptism it was not for a moment of time, but the Spirit came upon Christ and remained on Him (1:32,33); and the Spirit did not come in a portion, but completely without measure, as will be revealed in the next verse.
Verse 35, "The Father loveth the Son, and hath given all things into His hands."
LGT "The Father loves the Son and has given all things into His hands."
This verse substantiates that God has given Christ the Spirit without measure.
Verse 36, "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on Him."
LGT "The one who is believing unto the Son is having life eternal: but the one who is not believing the Son will not see life, but the wrath of God is remaining on him."
"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life."
The word 'hath' (gr. 'echei') is in the present active indicative tense and is with the idea of continuance, 'is having', it 'now and for eternity' (Robertson). It is an interesting use of the verb tenses in this verse. John uses the present active indicative in the first phrase as relating to the believer, 'is having eternal life'; and he uses the future tense 'will not see life', with regards to the unbeliever.
"Compare the future tense with the present 'hath eternal life,' and the simple life with the fully developed idea eternal life. He who believes is within the circle of the life of God, which is essentially eternal. His life 'is hid with Christ in God.' Life eternal is to know the only true God, and Jesus Christ whom He hath sent. Hence, to such a one, eternal life is not merely something future. It is a present possession. He hath it. The unbelieving, instead of having eternal life, shall not have life; shall not even see it. He shall have no perception of life simply considered, much less of eternal life, the full and complex development of life" (Vincent's Word Studies in The NT).
"But the wrath of God abideth on him'.
The word 'wrath' (gr. orge) is that of God which was poured out on the whole world after the sin of the first pair, Adam and Eve. This wrath has been abiding on the whole world and will not be lifted until Christ returns and there will be a new heaven and earth after the 'Great White Throne Judgment'. This wrath is abiding on all unbelief, just as eternal life is remaining on all who believe. I don't know of a more specific verse in all Scripture that states just exactly how the world stands before God. Either you are a believer and possess eternal life or you are an unbeliever and possess eternal wrath.
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